By Linda Woodhead, Ole Riis
This well timed e-book goals to alter the way in which we expect approximately faith through placing emotion again onto the schedule. It demanding situations an inclination to over-emphasise rational features of faith, and rehabilitates its embodied, visceral and affective dimensions. opposed to the view that non secular emotion is a basically inner most subject, it bargains a brand new framework which indicates how non secular feelings come up within the diversified interactions among human brokers and non secular groups, human brokers and gadgets of devotion, and groups and sacred symbols. It offers parallels and contrasts among spiritual feelings in eu and American heritage, in different cultures, and in modern western societies. via taking feelings heavily, A Sociology of non secular Emotion sheds new gentle at the strength of faith to form primary human orientations and motivations: hopes and fears, joys and sorrows, loves and hatreds.
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Additional info for A Sociology of Religious Emotion
Thus God the Father becomes 16 This distinction is inﬂuenced by Peirce’s approach to semiotics (Peirce 1998). A human being uses a symbol in order to indicate something to somebody; symbols are used by human agents in the context of a symbolic community. The symbolic objects as ‘representamens’ can be regarded mimetically, as an ‘icon’ involving resemblance to the object, as an ‘index’, which has an indicative relation to the object, or as a ‘symbol’, which is a representation referring to an accepted code.
She takes the training of airline hostesses as an example, and ﬁnds that they are trained to control their own emotions in order to make customers feel better about themselves. In a social hierarchy, negative emotions tend to be directed downwards and positive emotions upwards (Hochschild 1979). Thus an emotional division of labour reinforces social hierarchy and supports unequal distributions of power, including those related to gender, class, and ethnic difference. Hochschild argues that it is hard to maintain a separation between display and feeling over long periods.
Emotions, language, and inarticulacy Just as emotions can be stabilized, objectiﬁed, communicated, and shaped by symbolic–material objects, so they can by language. As we have seen, there is no need to draw a sharp distinction between linguistic and non-linguistic forms of communication, since both arise from something more basic, more emotional, and more embodied—namely, those patterns of bodily situational encounter, relation, and discrimination that Johnson (1987) calls ‘image schemata’. As Gendlin (1997) argues, the ‘continent of feeling’ that underlies all meaning, thought, and symbolic expression is not straightforwardly prelinguistic, and the ‘felt sense’ of a situation is not utterly distinct from words or forms or distinctions.